Hegel contrasts Catholic external divine things with Lutheran inward consecration

Evidence

In Catholicism this spirit of all truth is in actuality set in rigid (starr) opposition to the self-conscious spirit. And, first of all, God is in the ‘host’ presented to religious adoration as an external thing (als aüßerliches Ding). (In the Lutheran Church, on the contrary, the host as such is only first consecrated in the process of enjoyment (im Genüsse), i.e. in the annihilation of its externality, and in the act of faith, i.e. in the free self-certain spirit.) — Catherine Malabou, The Future of Hegel, 724

Categorization

• DEFINE: Lutheran ‘Commemoration’ is defined by annihilation of externality — a consuming assimilation of the host that cancels its thinghood.
• XREF: connects to: Hegel’s critique of reified divine presence paradoxically enables a more intimate possession of God — Catherine Malabou, The Future of Hegel: Plasticity,…, 729; Hegel’s dialectical kenosis contradicts Lutheran divine freedom because it runs on negation — Catherine Malabou, The Future of Hegel: Plasticity,…, 697; Hegel’s critics reject the introduction of negativity into God and the Trinity (+2 more)

Broader Connections

• Hegel’s critique of reified divine presence paradoxically enables a more intimate possession of God #expands (0.90) — Catherine Malabou, The Future of Hegel, 729
• Hegel’s dialectical God paradoxically becomes more immanently present than the Eucharistic host. #expands (0.88) — Catherine Malabou, The Future of Hegel, 729
• Hegel rejects Catholic real presence because its permanence resists the vulgar concept of time #expands (0.82)
• Hegel’s dialectical kenosis contradicts Lutheran divine freedom because it runs on negation #complicates (0.75) — Catherine Malabou, The Future of Hegel, 697
• Hegel’s critics reject the introduction of negativity into God and the Trinity #complicates (0.72)